Thus have I heard:

At one time the Lord was staying among the Sakyans in Nigrodha's monastery in Kapilavatthu. Then the Lord, having dressed in the morning, taking his bowl and robe, entered Kapilavatthu for almsfood. Having walked in Kapilavatthu for almsfood, returning from (the quest for) alms after the meal, he approached the Great Wood for the day-sojourn. Having plunged into the Great Wood, he sat down for the day-sojourn at the root of a young vilva tree.

Then the Sakyan, Stick-in-hand, who was always pacing up and down, always roaming about on foot, approached the Great Wood; having plunged into the Great Wood, he approached the young vilva tree and the Lord; having approached, he exchanged greetings with the Lord; having exchanged greetings of friendliness and courtesy, he stood at one side leaning on his stick. As he was standing at one side leaning on his stick, the Sakyan, Stick-in-hand, spoke thus to the Lord: “What is the teaching of the recluse, of what views is he?”

“According to my teaching, sir, in the world with its devas, Māras and Brahmas, with its creation with recluses and brahmans, with devas and men, there is no contending with anyone in the world; for which reason perceptions do not obsess that brahman as he fares along not fettered to sense-pleasures, without questionings, remorse cut off, and who is devoid of craving for becoming and non-becoming. This, sir, is my teaching, this my view.” When this had been said, the Sakyan, Stick-in-hand, shaking his head and wagging his tongue, departed leaning on his stick, his brow furrowed into three wrinkles.

Then the Lord, emerging from solitude towards evening, approached Nigrodha's monastery; having approached, he sat down on the appointed seat. As he was sitting down the Lord addressed the monks, saying: “Now I, monks, having dressed in the morning, taking my bowl and robe, entered Kapilavatthu for almsfood. Having walked in Kapilavatthu for almsfood, returning from the (quest for) alms after the meal, I approached the Great Wood for the day-sojourn. Having plunged into the Great Wood, I sat down for the day-sojourn at the root of a young vilva tree. Then the Sakyan, Stick-in-hand, who was always pacing up and down, always roaming about on foot, approached the Great Wood; having plunged into the Great Wood, he approached the young vilva tree and me; having approached, he exchanged greetings with me; having exchanged greetings of friendliness and courtesy, he stood at one side leaning on his stick. As he was standing at one side leaning on his stick, the Sakyan, Stick-in-hand, spoke thus to me: ‘What is the teaching of the recluse, of what views is he?’ ‘According to my teaching, sir, in the world with its devas, Māras and Brahmas, with its creation with recluses and brahmans, with devas and men, there is no contending with anyone in the world; for which reason perceptions do not obsess that brahman as he fares along not fettered to sense-pleasures, without questionings, remorse cut off, and who is devoid of craving for becoming and non-becoming. This, sir, is my teaching, this my view.’ When this had been said, the Sakyan, Stick-in-hand, shaking his head and wagging his tongue, departed leaning on his stick, his brow furrowed into three wrinkles.”

When he had spoken thus, a certain monk spoke thus to the Lord: “But what is this teaching, Lord, whereby the Lord, in the world with its devas, Māras and Brahmas, with its creation with recluses and brahmans, would not contend with anyone in the world? And how is it, Lord, that perceptions do not obsess the Lord, that brahman, as he is faring along, not fettered to sense-pleasures, without questionings, remorse cut off, and who is devoid of craving for becoming and non-becoming?”

“Whatever is the origin, monk, of the number of obsessions and perceptions which assail a man, if there is nothing to rejoice at, to welcome, to catch hold of, this is itself an end of a propensity to attachment, this is itself an end of a propensity to repugnance, this is itself an end of a propensity to views, this is itself an end of a propensity to perplexity, this is itself an end of a propensity to pride, this is itself an end of a propensity to attachment to becoming, this is itself an end of a propensity to ignorance, this is itself an end of taking the stick, of taking a weapon, of quarrelling, contending, disputing, accusation, slander, lying speech. In these ways, these evil unskilled states are stopped without remainder.” Thus spoke the Lord. Having said this, the Well-farer, rising from his seat, entered a dwelling-place.

Soon after the Lord had gone away it occurred to these monks: “Your reverences, the Lord, having recited this recital to us in brief, but not having explained the meaning in full, rising from his seat, entered a dwelling-place: ‘Whatever is the origin, monk, of the number of obsessions and perceptions which assail a man, if there is nothing to rejoice at, to welcome, to catch hold of, this is itself an end of a propensity to attachment, this is itself an end of a propensity to repugnance, this is itself an end of a propensity to views, this is itself an end of a propensity to perplexity, this is itself an end of a propensity to pride, this is itself an end of a propensity to attachment to becoming, this is itself an end of a propensity to ignorance, this is itself an end of taking the stick, of taking a weapon, of quarrelling, contending, disputing, accusation, slander, lying speech. In these ways, these evil unskilled states are stopped without remainder.’ Now, who can explain the meaning in full of this recital recited in brief by the Lord but whose meaning was not explained in full?”

Then it occurred to these monks: “Now the venerable Kaccāna the Great is both praised by the Lord and revered by intelligent fellow Brahma-farers. The venerable Kaccāna the Great is able to explain in full the meaning of this recital recited in brief by the Lord, but whose meaning was not explained in full. Suppose we were to approach the venerable Kaccāna the Great and, having approached, were to question him on this meaning?” Then these monks approached the venerable Kaccāna the Great; having approached, they exchanged greetings with the venerable Kaccāna the Great; having exchanged greetings of friendliness and courtesy, they sat down at a respectful distance. As they were sitting down at a respectful distance, these monks spoke thus to the venerable Kaccāna the Great: “Reverend Kaccāna, the Lord having recited this recital to us in brief, but not having explained the meaning in full, rising from his seat, entered a dwelling-place: ‘Whatever is the origin, monk, of the number of obsessions and perceptions which assail a man, if there is nothing to rejoice at, to welcome, to catch hold of, this is itself an end of a propensity to attachment, this is itself an end of a propensity to repugnance, this is itself an end of a propensity to views, this is itself an end of a propensity to perplexity, this is itself an end of a propensity to pride, this is itself an end of a propensity to attachment to becoming, this is itself an end of a propensity to ignorance, this is itself an end of taking the stick, of taking a weapon, of quarrelling, contending, disputing, accusation, slander, lying speech. In these ways, these evil unskilled states are stopped without remainder.’ Soon after the Lord had gone away, it occurred to us: ‘This venerable Kaccāna the Great is both praised by the Lord and revered by intelligent fellow Brahma-farers; the venerable Kaccāna the Great is able to explain in full the meaning of this recital recited in brief by the Lord but whose meaning was not explained in full. Suppose we were to approach the venerable Kaccāna the Great and, having approached, were to question him on this meaning.’ May the venerable Kaccāna the Great explain it.”

“Your reverences, as a man walking about aiming at the pith, searching for the pith, looking about for the pith of a great, stable and pithy tree, passing by the root, passing by the trunk, might think that the pith is to be looked for in the branches and foliage, even so is this performance of the venerable ones, for (although) you had the Teacher face to face, yet having ignored that Lord, you judge that it is I who should be questioned on this meaning. But, your reverences, the Lord knows what should be known, sees what should be seen, he has become vision, become knowledge, become Dhamma, become Brahma, he is the propounder, the expounder, the bringer to the goal, the giver of the Deathless, Dhamma-lord, Tathāgata. That was the time when you should have questioned the Lord on this meaning so that you might have understood what the Lord explained to you.”

“Undoubtedly, Kaccāna, the Lord knows what should be known, sees what should be seen, he has become vision, become knowledge, become Dhamma, become Brahma, he is the propounder, the expounder, the bringer to the goal, the giver of the Deathless, Dhamma-lord, Tathāgata. But the venerable Kaccāna the Great is both praised by the Lord, and revered by intelligent fellow Brahma-farers, and the venerable Kaccāna the Great is able to explain in full the meaning of that recital recited in brief by the Lord but whose meaning was not explained in full. Let the venerable Kaccāna explain, without finding it troublesome.”

“Well then, your reverences, listen, pay careful attention and I will speak.”

“Yes, your reverence,” these monks answered the venerable Kaccāna the Great in assent. The venerable Kaccāna the Great spoke thus:

“In regard to that recital, your reverences, which the Lord recited in brief, but not having explained the meaning in full, rising from his seat, entered a dwelling-place: ‘Whatever is the origin, monk, of the number of obsessions and perceptions which assail a man, if there is nothing to rejoice at, to welcome, to catch hold of, this is itself an end of a propensity to attachment, this is itself an end of a propensity to repugnance, this is itself an end of a propensity to views, this is itself an end of a propensity to perplexity, this is itself an end of a propensity to pride, this is itself an end of a propensity to attachment to becoming, this is itself an end of a propensity to ignorance, this is itself an end of taking the stick, of taking a weapon, of quarrelling, contending, disputing, accusation, slander, lying speech. In these ways, these evil unskilled states are stopped without remainder.’ of that recital recited by the Lord in brief but whose meaning was not explained in full, I understand the meaning in full thus:

Visual consciousness, your reverences, arises because of eye and material shapes; the meeting of the three is sensory impingement; feelings are because of sensory impingement; what one feels one perceives; what one perceives one reasons about; what one reasons about obsesses one; what obsesses one is the origin of the number of perceptions and obsessions which assail a man in regard to material shapes cognisable by the eye, past, future, present.

And, your reverences, auditory consciousness arises because of ear and sounds; the meeting of the three is sensory impingement; feelings are because of sensory impingement; what one feels one perceives; what one perceives one reasons about; what one reasons about obsesses one; what obsesses one is the origin of the number of perceptions and obsessions which assail a man in regard to sounds cognisable by the ear, past, future, present.

And, your reverences, olfactory consciousness arises because of nose and smells; the meeting of the three is sensory impingement; feelings are because of sensory impingement; what one feels one perceives; what one perceives one reasons about; what one reasons about obsesses one; what obsesses one is the origin of the number of perceptions and obsessions which assail a man in regard to smells cognisable by the nose, past, future, present.

And, your reverences, gustatory consciousness arises because of tongue and tastes; the meeting of the three is sensory impingement; feelings are because of sensory impingement; what one feels one perceives; what one perceives one reasons about; what one reasons about obsesses one; what obsesses one is the origin of the number of perceptions and obsessions which assail a man in regard to tastes cognisable by the tongue, past, future, present.

And, your reverences, bodily consciousness arises because of body and touches; the meeting of the three is sensory impingement; feelings are because of sensory impingement; what one feels one perceives; what one perceives one reasons about; what one reasons about obsesses one; what obsesses one is the origin of the number of perceptions and obsessions which assail a man in regard to touches cognisable by the body, past, future, present.

And, your reverences, mental consciousness arises because of mind and mental objects; the meeting of the three is sensory impingement; feelings are because of sensory impingement; what one feels one perceives; what one perceives one reasons about; what one reasons about obsesses one; what obsesses one is the origin of the number of perceptions and obsessions which assail a man in regard to mental objects cognisable by mind, past, future, present.

This situation occurs: that when there is eye, your reverences, when there is material shape, when there is visual consciousness, one will recognise the manifestation of sensory impingement.

This situation occurs: that when there is the manifestation of sensory impingement, one will recognise the manifestation of feeling.

This situation occurs: that when there is the manifestation of feeling, one will recognise the manifestation of perception.

This situation occurs: that when there is the manifestation of perception, one will recognise the manifestation of reasoning.

This situation occurs: that when there is the manifestation of reasoning, one will recognise the manifestation of the assault of a number of obsessions and perceptions.

This situation occurs: that when there is ear, your reverences, when there is sound, when there is auditory consciousness, one will recognise the manifestation of sensory impingement.

This situation occurs: that when there is the manifestation of sensory impingement, one will recognise the manifestation of feeling.

This situation occurs: that when there is the manifestation of feeling, one will recognise the manifestation of perception.

This situation occurs: that when there is the manifestation of perception, one will recognise the manifestation of reasoning.

This situation occurs: that when there is the manifestation of reasoning, one will recognise the manifestation of the assault of a number of obsessions and perceptions.

This situation occurs: that when there is nose, your reverences, when there is smell, when there is olfactory consciousness, one will recognise the manifestation of sensory impingement.

This situation occurs: that when there is the manifestation of sensory impingement, one will recognise the manifestation of feeling.

This situation occurs: that when there is the manifestation of feeling, one will recognise the manifestation of perception.

This situation occurs: that when there is the manifestation of perception, one will recognise the manifestation of reasoning.

This situation occurs: that when there is the manifestation of reasoning, one will recognise the manifestation of the assault of a number of obsessions and perceptions.

This situation occurs: that when there is tongue, your reverences, when there is taste, when there is gustatory consciousness, one will recognise the manifestation of sensory impingement.

This situation occurs: that when there is the manifestation of sensory impingement, one will recognise the manifestation of feeling.

This situation occurs: that when there is the manifestation of feeling, one will recognise the manifestation of perception.

This situation occurs: that when there is the manifestation of perception, one will recognise the manifestation of reasoning.

This situation occurs: that when there is the manifestation of reasoning, one will recognise the manifestation of the assault of a number of obsessions and perceptions.

This situation occurs: that when there is body, your reverences, when there is touch, when there is bodily consciousness, one will recognise the manifestation of sensory impingement.

This situation occurs: that when there is the manifestation of sensory impingement, one will recognise the manifestation of feeling.

This situation occurs: that when there is the manifestation of feeling, one will recognise the manifestation of perception.

This situation occurs: that when there is the manifestation of perception, one will recognise the manifestation of reasoning.

This situation occurs: that when there is the manifestation of reasoning, one will recognise the manifestation of the assault of a number of obsessions and perceptions.

This situation occurs: that when there is mind, your reverences, when there is a mental object, when there is mental consciousness, one will recognise the manifestation of sensory impingement.

This situation occurs: that when there is the manifestation of sensory impingement, one will recognise the manifestation of feeling.

This situation occurs: that when there is the manifestation of feeling, one will recognise the manifestation of perception.

This situation occurs: that when there is the manifestation of perception, one will recognise the manifestation of reasoning.

This situation occurs: that when there is the manifestation of reasoning, one will recognise the manifestation of the assault of a number of obsessions and perceptions.

This situation does not occur: that when there is not eye, your reverences, when there is not material shape, when there is not visual consciousness, one will recognise a manifestation of sensory impingement.

This situation does not occur: that when there is not a manifestation of sensory impingement, one will recognise a manifestation of feeling.

This situation does not occur: that when there is not a manifestation of feeling one will recognise a manifestation of perception.

This situation does not occur: that when there is not a manifestation of perception one will recognise a manifestation of reasoning.

This situation does not occur: that when there is not a manifestation of reasoning one will recognise a manifestation of the assault of a number of obsessions and perceptions.

This situation does not occur: that when there is not ear, your reverences, when there is not sound, when there is not auditory consciousness, one will recognise a manifestation of sensory impingement.

This situation does not occur: that when there is not a manifestation of sensory impingement, one will recognise a manifestation of feeling.

This situation does not occur: that when there is not a manifestation of feeling one will recognise a manifestation of perception.

This situation does not occur: that when there is not a manifestation of perception one will recognise a manifestation of reasoning.

This situation does not occur: that when there is not a manifestation of reasoning one will recognise a manifestation of the assault of a number of obsessions and perceptions.

This situation does not occur: that when there is not nose, your reverences, when there is not smell, when there is not olfactory consciousness, one will recognise a manifestation of sensory impingement.

This situation does not occur: that when there is not a manifestation of sensory impingement, one will recognise a manifestation of feeling.

This situation does not occur: that when there is not a manifestation of feeling one will recognise a manifestation of perception.

This situation does not occur: that when there is not a manifestation of perception one will recognise a manifestation of reasoning.

This situation does not occur: that when there is not a manifestation of reasoning one will recognise a manifestation of the assault of a number of obsessions and perceptions.

This situation does not occur: that when there is not tongue, your reverences, when there is not taste, when there is not gustatory consciousness, one will recognise a manifestation of sensory impingement.

This situation does not occur: that when there is not a manifestation of sensory impingement, one will recognise a manifestation of feeling.

This situation does not occur: that when there is not a manifestation of feeling one will recognise a manifestation of perception.

This situation does not occur: that when there is not a manifestation of perception one will recognise a manifestation of reasoning.

This situation does not occur: that when there is not a manifestation of reasoning one will recognise a manifestation of the assault of a number of obsessions and perceptions.

This situation does not occur: that when there is not body, your reverences, when there is not touch, when there is not bodily consciousness, one will recognise a manifestation of sensory impingement.

This situation does not occur: that when there is not a manifestation of sensory impingement, one will recognise a manifestation of feeling.

This situation does not occur: that when there is not a manifestation of feeling one will recognise a manifestation of perception.

This situation does not occur: that when there is not a manifestation of perception one will recognise a manifestation of reasoning.

This situation does not occur: that when there is not a manifestation of reasoning one will recognise a manifestation of the assault of a number of obsessions and perceptions.

This situation does not occur: that when there is not mind, your reverences, when there is not a mental object, when there is not mental consciousness, one will recognise a manifestation of sensory impingement.

This situation does not occur: that when there is not a manifestation of sensory impingement, one will recognise a manifestation of feeling.

This situation does not occur: that when there is not a manifestation of feeling one will recognise a manifestation of perception.

This situation does not occur: that when there is not a manifestation of perception one will recognise a manifestation of reasoning.

This situation does not occur: that when there is not a manifestation of reasoning one will recognise a manifestation of the assault of a number of obsessions and perceptions.

“In regard to that recital, your reverences, which the Lord recited in brief, but not having explained the meaning in full, rising from his seat, entered a dwelling-place: ‘Whatever is the origin, monk, of the number of obsessions and perceptions which assail a man, if there is nothing to rejoice at, to welcome, to catch hold of, this is itself an end of a propensity to attachment, this is itself an end of a propensity to repugnance, this is itself an end of a propensity to views, this is itself an end of a propensity to perplexity, this is itself an end of a propensity to pride, this is itself an end of a propensity to attachment to becoming, this is itself an end of a propensity to ignorance, this is itself an end of taking the stick, of taking a weapon, of quarrelling, contending, disputing, accusation, slander, lying speech.’ of that recital recited by the Lord in brief but whose meaning was not explained in full, I understand the meaning in full thus. But if you, venerable ones, so desire, having approached the Lord, you can question him as to this meaning so that as the Lord explains it to you so may you understand it.”

Then these monks, delighting and rejoicing in what the venerable Kaccāna the Great had said, rising from their seats, approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. As they were sitting down at a respectful distance, these monks spoke thus to the Lord: “Lord, the Lord having recited this recital to us in brief, rising from his seat, entered a dwelling-place: ‘Whatever is the origin, monk, of the number of obsessions and perceptions which assail a man, if there is nothing to rejoice at, to welcome, to catch hold of, this is itself an end of a propensity to attachment, this is itself an end of a propensity to repugnance, this is itself an end of a propensity to views, this is itself an end of a propensity to perplexity, this is itself an end of a propensity to pride, this is itself an end of a propensity to attachment to becoming, this is itself an end of a propensity to ignorance, this is itself an end of taking the stick, of taking a weapon, of quarrelling, contending, disputing, accusation, slander, lying speech. In these ways, these evil unskilled states are stopped without remainder.’ Now, Lord, soon after the Lord had gone away, it occurred to us: ‘The Lord, having recited this recital to us in brief, but without explaining its meaning in full, rising from his seat, entered a dwelling-place: “Whatever is the origin, monk, of the number of obsessions and perceptions which assail a man, if there is nothing to rejoice at, to welcome, to catch hold of, this is itself an end of a propensity to attachment, this is itself an end of a propensity to repugnance, this is itself an end of a propensity to views, this is itself an end of a propensity to perplexity, this is itself an end of a propensity to pride, this is itself an end of a propensity to attachment to becoming, this is itself an end of a propensity to ignorance, this is itself an end of taking the stick, of taking a weapon, of quarrelling, contending, disputing, accusation, slander, lying speech. In these ways, these evil unskilled states are stopped without remainder.” Now, who can explain in full the meaning of this recital recited in brief by the Lord but whose meaning was not explained in full?’ Then, Lord, it occurred to us: ‘Now the venerable Kaccāna the Great is both praised by the Lord and revered by intelligent fellow Brahma-farers. The venerable Kaccāna the Great is able to explain in full the meaning of this recital recited in brief by the Lord, but whose meaning was not explained in full. Suppose we were to approach the venerable Kaccāna the Great; and having approached were to question the venerable Kaccāna the Great on this meaning?’ Then we, Lord, approached the venerable Kaccāna the Great; having approached, we questioned the venerable Kaccāna the Great on this meaning. The meaning of those (words) was explained to us, Lord, by the venerable Kaccāna the Great by these methods, by these sentences, by these words.”

“Your reverences, as a man walking about aiming at the pith, searching for the pith, looking about for the pith of a great, stable and pithy tree, passing by the root, passing by the trunk, might think that the pith is to be looked for in the branches and foliage, even so is this performance of the venerable ones, for (although) you had the Teacher face to face, yet having ignored that Lord, you judge that it is I who should be questioned on this meaning. But, your reverences, the Lord knows what should be known, sees what should be seen, he has become vision, become knowledge, become Dhamma, become Brahma, he is the propounder, the expounder, the bringer to the goal, the giver of the Deathless, Dhamma-lord, Tathāgata. That was the time when you should have questioned the Lord on this meaning so that you might have understood what the Lord explained to you.” “Undoubtedly, Kaccāna, the Lord knows what should be known, sees what should be seen, he has become vision, become knowledge, become Dhamma, become Brahma, he is the propounder, the expounder, the bringer to the goal, the giver of the Deathless, Dhamma-lord, Tathāgata. But the venerable Kaccāna the Great is both praised by the Lord, and revered by intelligent fellow Brahma-farers, and the venerable Kaccāna the Great is able to explain in full the meaning of that recital recited in brief by the Lord but whose meaning was not explained in full. Let the venerable Kaccāna explain, without finding it troublesome.”